ISSN: 1019-0775 No. 259,March2017 www.echoofislam.com

Major activitiesOfthedepartment ofholyshrinesIraq Persian New Year’s Table Celebrates Nature’s RebirthDeliciously Happy NowruzandNewIranian Year Nowruz HistoryandItsOriginsamongIranians Norouz Across Various Lands Esfandgan Celebration Anniversary ofFertile EarthandWomen Nowruz inIslam Customs and Traditions beforeNowruz NOWRUZ intheIslamicPeriod 36 34 30 28 20 17 14 11 4 Email: [email protected] Website: http://www.itf.org.ir Fax: +9821-88902725 Tel: +9821-88897662-5, Islamic RepublicofIran, 14155-3899, Tehran, Magazine ofITF, P. O.Box: Fatemeh Ghasemi,ZahraGhasemi Karnic AdvertisingAgency Design: Art Director:MajidGhasemi Maryam Hamzelou Public RelationsManager: Firouzeh Mirrazavi,SaeedKalati Rahman Mehraby, MinaVakilinejad, Editorial Board:HashemMehrani, Translator &Editor:SaeedKalati [email protected] Reza Azadi Managing Director:Hamid

ISSN: 1019-0775 No. 260,March2017 No. 259,March2017 www.echoofislam.com

Compiled by: Mina Vakilinejad

Introduction The Islamic conquest altered many Iranian traditions specif- ically associated with national ideology, imperial institutions, and Zoroastrian rituals. Although Nowruz was an established symbol of these three aspects, it did survive while less significant festivals were eclipsed by their Islamic rivals and gradually be- came abandoned by indifferent Mongol and Turkish rulers or hostile clerical authorities during Safavid and Qajar periods. Nowruz survived because it was so profoundly engrained in Ira- nian traditions, history, and cul- tural memory the Iranian Identity and Nowruz mutually buttressed each other, and the emergence of a distinctly Persian Muslim so- ciety—and later the emergence it explains the establishment of basid caliphs to the Pahlavis. of a nation state with the advent increasingly sophisticated and Along with its many ceremonies, of the Safavids—legitimized the protocol-ridden royal audiences and most notably that of gift ex- ancient national festival and al- with all the pomp and ceremo- change, it provided the rulers lowed it to flourish with slight ny they could muster. Like all with an alternative source of af- modifications or elaborations. In- rituals, therefore, it both mani- firming and enhancing their pow- deed, as will be set out in subse- fested a belief or ideology and er and prestige through a strictly quent sections, the incremental reinforced it through an annual non-Islamic channel; for unlike expansion of Nowruz ceremo- recital. It was precisely because religious festivals, they could ap- nies from the Safavids, through Nowruz was associated from the pear and be celebrated as the the Qajars, to the Pahlavi peri- outset with cultural memories focal point and the peerless he- od enabled the court to parade of the splendor and divinely be- roes of the occasion. its power and strengthened its stowed power of the royal courts While most of the traditions attempts at forming a stron- of pre-Islamic Persia that it was now associated with Nowruz ger central authority. Besides, attractive to rulers, from the Ab- have been inherited from the

4 Special Issue, No. 259, March 2017 affected by Persian culture. But ʿAżod-al-Dawla (r. 949-83) cus- even these are problematic, as tomarily welcomed Nowruz in a the former category mainly de- majestic hall, wherein servants scribes court usages and the lat- had placed gold and silver plates ter usually gives uncritical narra- and vases full of fruit and colorful tives embellished with rhetorical flowers. He sat on a costly seat and, frequently, fanciful interpre- (masnad), and the court astron- tations. omer came forward, kissed the History up to the Safavid pe- ground, and congratulated him riod. The Arabs captured the on the arrival of the New Year. capital of the Sasanian Empire Then the king summoned the on a Nowruz day, taking the cel- musicians and singers and invit- ebrating inhabitants by surprise ed his boon companions. They (Yaʿqubi, I, p. 198). Henceforth, entered and filed in to their as- the early Arab governors force- signed places, and all enjoyed a fully levied heavy Nowruz and great festive occasion. Beyhaqi Mehragān taxes on the con- describes the lavish celebration quered people (Jahšiāri, pp. 15, of Nowruz at the Ghaznavid 24; Ṣuli, p. 219). The Umayyad court (Beyhaqi, ed. Fayyāż, pp. and Abbasid caliphs retained 9, 12, 704, 751, 815), and some this onerous burden of taxation of the most beautiful descriptive on their conquered subjects, but, opening passages of Persian at the same time, they also cel- courtly panegyrics (especial- ebrated both Nowruz and Meh- ly by Farroḵi, Manučehri, and ragān with considerable relish Masʿud-e Saʿd-e Salmān) are past usages, no comprehensive and pomp, thereby helping to in praise of Nowruz.Their simple history of Nowruz in the Islamic keep alive Nowruz and its many yet melodious rhythms suggest period has been written. Such traditions (Masʿudi, Moruj VII, p. that they may have been ac- an account must be pieced to- 277; Tanuḵi, pp. 145-46; Ahsan, companied by music. The mel- gether from occasional notices pp. 287-88). odies known as the “Nowruzi” in general and local histories, Later, other Islamic dynasties airs, apparently inherited from brief records by geographers, of Persia did the same (for the the Sasanian period, included and scattered references in Taherids, see Jāḥeẓ, p. 150; the Great Nowruz (Nowruz-e works of poets and storytellers. for the Samanids, see Biruni, tr. bozorg), Nowruz-e Kay Qobād, Only for recent times do we have Sachau, p. 217), and the court the Lesser Nowruz (nowruz-e detailed information in the form poets praised the occasion and ḵordakorḵārā), the Edessan- of eyewitness reports by travel- offered their congratulatory pan- Nowruz (Nowruz-e rahāwi, com- ers and, more importantly, stud- egyrics. Yāqut reports (Boldān, prising the Arabian and Persian ies of contemporary practices Cairo, VI, p. 258; cf. Moqadd- melodies), and Nowruz-e Ṣabā throughout Persia and countries asi, p. 431) that the Buyid ruler (Dehḵodā, s.v. “Nowruz”; Boru-

Special Issue, No. 259, March 2017 5 mand-eSaʿid, pp. 302-8). In the 384). In Shiraz, and of the Tigris opposite Kalwāḏā, 14thcentury, Ḥāfeẓ says that “the Zoroastrians celebrated Nowruz and on the Denā (text: dmā) melody of the Nowruz breeze together and decorated the mountain in Fārs. Tasting honey (bād-e nowruzi) rekindles the in- bazaars (Moqaddasi, p. 429). thrice in the morning of Nowruz ner light, and the melody of the Biruni testifies that many ancient and lighting three candles be- “Throne of victory” (taḵt-e piruzi) Nowruz rites were still observed fore speaking were thought to inspires the song of the nightin- in his time. People grow, he ward off diseases (Idem, p. 216). gale intoxicated by flowers.” says, “seven kinds of grains on People exchanged presents (no- The Nowruz festivities were seven columns and from their tably ), kindled fire (to con- by no means restricted to the growth they draw inferences sume all corruptions), bathed in royal courts. It was “a solemn as regards the crop of the year the streams (Idem, p. 218), and feast through all of Persia, ... ob- whether it would be good or bad” sprinkled water on each other. served not only in the great cit- (Biruni, Chronology, tr. Sachau, EbnFaqih (p. 165) specifies ies, but celebrated with extraor- p. 217). They held the first day that “this ancient custom is still dinary rejoicings in every little of Nowruz as particularly aus- observed in Hamadan, Isfahan, town, village, and hamlet” (Lane, picious, and the dawn the most Dināvar, and the surrounding re- 1848, II, p. 462; see also Biḡami, auspicious hour (Idem, p. 217). gions,” and the Tarjoma-ye Taf- I, p. 150; Farāmarz b. Ḵodādād, Good omens appearing before sir-e Ṭabari (I, p. 148, n. 1) adds I, p. 49; for testimonies of poets Nowruz included fires and light that in so doing people said: “May see Borumand-e Saʿid, pp. 253- glowing on the western bank you live long! (zendabāšiā!zend- abāšiā!).” We may add that to this day traditional households sprinkle on relatives and guests. According to Kušyār (apudTaqizāda, p. 191), the sixth day of Nowruz was called “Wa- ter-pouring [day]” (ṣabb al-māʾ) and was revered as the Great Nowruz and “the Day of Hope,” because it commemorated the completion of the act of creation. Ḡazāli (I, p. 522) strongly disap- proved of Muslims celebrating Nowruz by decorating the ba- zaars, preparing sweets, and

6 Special Issue, No. 259, March 2017 making or selling children’s toys, en bought special Nowruz per- or gardens; the commoners did wooden shields, sword, trum- fumes, and “eggs were dyed in this on the street (Ketāb al-Ha- pets, and so on.” various colors. To sprinkle per- fawāt, tr. Tritton, pp. 144-45). In 897, the Abbasid caliph al- fume on a man ... and tread sev- A detailed account of Nowruz Moʿtaẓed (r. 892-902) forbade en times on him was a means celebration in the 10th-century the people of Baghdad “to kindle of driving away the evil eye, la- Isfahan is given by EbnḤawqal bonfire on New Year’s Eve and ziness and fever. Antimony and (p. 364): “During the Nowruz pour water [on passersby] on rue were used to improve the festival, people gather for seven New Year’s Day,” but fearing riot sight during the coming year. days in the bazaar of Karina, a he rescinded the order (Ṭabari, Colleges were shut and the stu- suburb of Isfahan, engaged in III, p. 2163). The Fatimid caliphs dents played. ... Muslims drank merriment; they enjoy various also repeatedly forbade the kin- wine in public and ate cleaned food and go around visiting dec- dling of fire and sprinkling of wa- lentils like the ḏemmis and joined orated shops. The inhabitants ter at Nowruz (Maqrizi, p. 394). them in throwing water on folks.” and those coming from oth- Ṣābi described the rules issued Respectable peoples threw wa- er places to participate in this against Nowruz celebration in ter on each other in their houses festival, spend a good deal of the fourth century Baghdad as money, wear beautiful clothes, follows: “A Muslim was forbid- and take part in gatherings for den to dress like a ḏemmi [that plays and merrymaking. Skillful is, people of the book, namely A particular singers, both male and female, Jews, Christiams, and Ṣābians, custom was the take their places side by side on and by extension Zoroastrians], enthroning of the riverside along the palaces. ... to give an apple to someone the “Nowruzian The whole atmosphere is filled on Nawrüz to honor the day, to ruler” (mir-e with joy and happiness. Many color eggs at their feast,” and, Nowruzi, some- assemble on rooftops and in the in general, “sharing in jollifica- what similar to markets, engage in festivities, tions on that occasion was con- the lord of misrule drinking, eating, and consum- demned.” Some non-Muslims in Medieval West- ing sweets, not letting an idle “hired a special cook to work ern literature and moment to pass by. ... No one during the night to have the dish- ). disturbs them, for their rulers es fresh in the morning, gave have allowed this festival, and parties for relatives and friends, it is a well-established tradition. at which they served green mel- It is said that besides the abun- ons, plums, peaches, and dates dance of fruits, drinks, and food if they were in season.” Wom- brought in and sold for a meager

Special Issue, No. 259, March 2017 7 price, the expenses of the night of the spring equinox amount to 200,000 dirhams. As for the pric- es, 2,000-dirham weight of finest grapes costs a mere five dir- hams” (see also the eyewitness description by Māfarroḵi [tr., pp. 17-18] and the testimony of Na- safi, p. 168). A particular custom was the enthroning of the “Nowruzian ruler” (mir-e Nowruzi, somewhat similar to the lord of misrule in Medieval Western literature and folklore). A commoner was elect- ed as “king” and provided with regalia (often mockingly old and unseemly), a throne, court of- ficials, and a number of troops, and he ruled for a few days and was fully obeyed. Then he was dethroned, beaten, and forced to flee (Qazvini, 1944; Idem, 1945). In some regions, particularly in , this ancient tradition is still practiced (Wilson, p. 245; Keyvān, p. 119; Bois, p. 477; Mostowfi, I, pp. 351-53). Later History. The festive cel- were placed large bowls of wa- sicians, and singers entered and ebration of Nowruz during the- ter and plates of various fruits, entertained the audience. In an- Safavid period is well attested. greeneries, sweets, and colored other chamber the court astron- In preparation to it, command- eggs. According to Chardin (II, p. omer was trying to determine ers, ministers, favored officials, 267), in keeping with an ancient the exact moment of “the turn rich merchants, and guild lead- Iranian tradition, on the eve of of the year” (taḥwil-e sāl, that is, ers were given pieces of land in Nowruz people send each other when the Sun entered the sign the vast park of Bāḡ-e Naqš-e colored eggs as gifts. The shah of Aries at the vernal equinox). Jahān of Isfahan to decorate gave some five hundred of them As soon as he gave the sign that and illuminate. Each group set to his womenfolk. The eggs are the New Year had arrived, pages up tents with canopies of silk encased in gold and decorated sent off firecrackers into the sky, and brocade, and erected with four miniature paintings. and, seeing this, the household booths variously embellished; The shah sat at the head of the female servants let out cries of servants offered drinks and sofra, amongst the royal wom- exultation thereby announcing sweets to large crowds for sev- en he favored most, who were the good news to the king and eral days. In the royal palace, all bedecked in jewelry. They his companion. At the same a large table cloth (sofra) was engaged in pleasant conver- time, the news was made pub- spread on the floor of the Hall of sation, and then, at the shah’s lic by some palace guards fir- Mirrors (tālār-e āʾina), and on it command, female dancers, mu- ing off their muskets and citadel

8 Special Issue, No. 259, March 2017 guards their cannons, whereup- “egg-cracking game,” similar on an official band occupying the to the children’s game of conk- center of the great town square ers played with in (Meydān-e naqš-e jahān) beat the West), and watching polo, on their drums and kettledrums wrestling, and horse racing. and blew into their wind instru- The gifts exchanged depended ments (sornāy). Shouts of joy on the status of the individuals. filled the air; eunuchs opened The shah sat in the audience special bags of wild rue (esfand) hall and distributed gifts, usually and sprinkled seeds into the fire, gold and or silver coins placed causing the air to be pleasantly in small colorful bags, to the scented. The shah, as all other courtiers, kinsfolk, household Iranians, gazed at a bowl of wa- servants and foreign envoys. He ter the moment the year “ turned,” received in turn precious gifts believing that “water is the sym- from his harem, ministers, repre- bol of prosperity” (ābrowšanāʾi- sentatives of social groups and st, lit. ‘water is light’) and if one professions, provincial gover- looks at it at the turn of the year nors, and envoys of neighboring he would enjoy happiness all countries. The usual “gifts” to the year long. A few prayers (usu- shah included slave girls (espe- ally Qurʾanic verses, exten- cially from Armenia and Georgia, sively cited by Majlesi, II) were some of whom ended up as royal recited, and everyone wearing wives and others were given to new clothes drank some water favorite officials), money, prized or rosewater, congratulated el- horses, and beasts of burden ders, kinsfolk and friends, and with precious saddlery (for the partook of sweets. Elders pre- gifts exchanged between the sented gifts to the members of governor of Fārs province and household, relatives, servants, Shah ʿAbbās I see Arberry, p. and friends, and distributed alms 19). The shah and rich notables to the poor, dervishes, and local also ordered the slaughter of Nāder Shah Af- sayyeds (descendants of the livestock according to religious shar (r. 1736-47) Imams). In the palace, the shah rites and distributed the meat always celebrat- held a great banquet with wine to the needy. During the follow- ed Nowruz by and music for military command- ing days, people went outdoors holding a feast ers, senior civil officials, foreign and spent the time in the open and distributing envoys and notable merchants. air playing, feasting, horseracing gifts and robes In other households elaborately and, when possible, hunting. of honor, as did prepared dinners were served, Nāder Shah Afshar (r. 1736-47) Karim Khan Zand and in general everyone enjoyed always celebrated Nowruz by (r. 1751-79) and his the occasion with drinks, music, holding a feast and distributing successors. visitation, and exchanges of gifts gifts and robes of honor, as did and pleasantries. Children were Karim Khan Zand (r. 1751-79) particularly happy, and enjoyed and his successors. In the Qa- the holidays running around, jar period (1779-1925), the pub- receiving various gifts, playing lic practices were similar to the various games (specially the contemporary observances, but

Special Issue, No. 259, March 2017 9 the official celebration (salām, toman ambassador. Then the lit. ‘greeting’) underwent elabo- shah sat on a bejeweled chair rations. Generally, the shah re- placed upon the Marble Throne, ceived guests consisting of kins- and his aid announced the start men, military and civil official, of the public (ʿāmma) audience, leading religious figures, tribal whereupon music bands played, chiefs, poets, heads of various cannons roared, drums beat, guilds, and, increasingly, foreign and trumpets sounded. The notables. Nāṣer-al-Din Shah (r. poet laureate recited a poem in 1848-96) began to regiment the honor of Nowruz and in praise festivities by introducing military ter, and presented gifts (coins of the shah, and the official or- bands, sending invitation cards, inside small red-silk bags) to ator closed the ceremony with a and holding salām into three au- the clergymen, who took their flamboyantly eulogistic address. dience sessions. The salām-e leave forthwith. Then the mu- On the third day, the salām-e taḥwil (‘greeting for the turn of sic band played cheerful tunes, sar-e dar, a truly jovial public the year’) started an hour before and the shah distributed gifts occasion, was held in the Mar- the turning of the year and lasted to the audience and left for the ble Palace. The shah appeared for about four hours. The table of inner quarter of the palace. On on a balcony accompanied by haft sin was prepared in front of the second day, a general au- officials as well as favorite wom- the Peacock Throne in the Mu- dience was held in the Marble enfolk and attendants, and the seum Hall (tālār-e muza),and Palace (salām-e ʿāmm-e taḵt-e public participated in the festiv- dignitaries gathered around it: marmar). The shah and senior ities. Ropedancers, keepers, military officials headed by the Qajar princes carrying royal re- and trainers monkeys, bears, crown prince on the one side, galia assembled, together with and fighting rams entertained civil officials headed by the chief civil and military officials, re- the crowd in front of the pal- finance minister (mostowfi-al- ceived foreign envoys and pre- ace, and received their rewards. mamālek) on the other side; the sented them with gifts, paying Court jesters made everyone leading clergy, Qajar princes particular attention to the Ot- laugh, and wrestlers fought for carrying royal arms and insignia, the highly coveted position of the and cabinet ministers headed by supreme paladin (pahlavān-e the prime minister (ṣadr-eaʿẓam) pāyetaḵt), which entailed re- flanked the throne. The Mas- The court or- ceiving a special armband. On ter of Ceremonies announced ator (ḵaṭib-al- the thirteenth day (sizdahbe- the arrival of the shah, who ap- mamālek) would dar) people moved out of the peared bedecked in jewelry and read a sermon towns and celebrated the end of proceeded, among the bowing in praise of the Nowruz in parks, gardens, and of the silent audience, to the Prophet and the along the streams. throne and took his seat. The first Imam until In recent times, the official cel- court orator (ḵaṭib-al-mamālek) the court astrono- ebrations were condensed into would read a sermon in praise mer announced the one day of public audience, of the Prophet and the first Imam turning of the year. broadcast since the 1940s by until the court astronomer an- the radio and since the 1960s nounced the turning of the year. by the television. These media The shah offered his felicitations have tended to standardize the first to the ulama and then to the Nowruz ceremonies and, conse- officials, recited some verses of quently, a great deal of regional the Qorʾān, drank a sip of wa- variations is fast disappearing.

10 Special Issue, No. 259, March 2017 To Get Prepared for Nowruz In ancient times, Iranians who have been mostly farm- ers, planted seven types of seeds of wheat, barley, , corn, chickpeas, rice, etc on top of column-like cylinders so that the green plants could grow at the outset of the New Rahman Mehraby Year. This could bring the good news of the blessed New Year ahead. The plant growing better could be a sign of better crop from that seed in the year to come. Today people plant seeds like- wise about 2 or 3 weeks before Nowruz at small plates or ves- sels. At the end of Nowruz holi- days, they take them out of their homes and leave them in na- ture and sometimes throw them into the running water. Here are some of the customs and tradi- tions before Nowruz:

Home Clean-up before Nowruz Since ancient times, Iranians tertainers who bring the mes- This happens at all levels at have observed various customs sage of the New Year at public homes. People take dust away and traditions before Nowruz places by singing, dancing, act- from walls, floors, household (Iranian New Year) and after ing, etc to make people happy. stuff, etc. They also wash ves- that. These are a series of ac- Such tradition has had various sels, clothes, curtains, carpets, tivities that take different forms names and forms at different etc and bleach copper vessels in various parts of . Below parts of Iran. What has been and soothe-stricken walls. Old is a list of some activities people common among all of them is broken things are thrown out or have been involved to get pre- the intention to bring happy time given away. Instead, new stuff pared for this annual festivity. to the people regardless of the replaces them so that every- clothes they wear, songs they thing is renewed. This is done Main Customs and Tradi- sing and appearances they every year before Nowruz. tions before Nowruz make. All such cleaning customs at There are several activities go- At such days before Nowruz home symbolize the removal of ing on among Iranians before and sometimes several days evil from home and living envi- the new year starts including: after the equinox, people give ronment and prepare a clean presents to one another and to home to welcome the spirits of Nowruz Messengers those messengers who entertain their beloved ones who had lost They are some groups of en- the whole community. their lives.

Special Issue, No. 259, March 2017 11 Chaharshanbeh Soori Water Sprinkling Games and stand at crossroads and The last Wednesday of the Another tradition before Nowruz corners for overhearing what year is celebrated by fireworks is water sprinkling games. Wom- others say. If they heard pleas- one night before it comes. Soor en used to go to water springs ant happy words, it would in- means celebration. Among to bring water home to sprinkle dicate a happy blessed year some Iranians like , it it over everything. They believed was ahead of them. If bitter means red. Ancient Iranians this would bring freshness and and sorrowful words were celebrated the end of the year health to their lives. Some Kurds heard, they wouldn’t reach by setting up the red flames of fetch water from a spring before their goals and their wishes fire at the roofs of their houses sunrise in jars and jumped over wouldn’t come true. showing the way to the spirits of them three times. They made up Decent girls and women, who their lost ones so that they could their eyes with charcoal, drank had wishes like getting mar- reunite with them. from these jars and offer them ried, walked out at night with

Another tradition kept by the to their neighbors and friends. copper bowls and hit them people is to put 3, 5 or 7 heaps Some women trim their finger- with spoons at the threshold of dry bushes and thorns in a nails or cut a little of their hair of seven doors without saying row, set them on fire and jump and left them to rivers so that anything. The house dwellers over them one after another. water took their misery and pain knew they had certain wishes In various parts of Iran, they away. and replied with putting certain sing different songs while things like nuts, , rice, jumping. The content of all Eavesdropping legumes, etc at their bowls. such short songs are focused An interesting custom among Refusing to give away anything on giving away their pain, sor- Iranians before Nowruz is would mean to those women that row and illness to gain health, eavesdropping. Girls and their needs wouldn’t be met. Re- happiness and fresh lives. women who would like to get ceiving something, on the other Then, ashes are thrown into married, go on pilgrimage, hand, had the opposite meaning running water. journeys, etc, used to go out of the former.

12 Special Issue, No. 259, March 2017 Unlocking the Lock munities to throw down a new Today this tradition is just to have According to various local (not used) jars to break them. something to eat and enjoy. customs and traditions before They believed this could keep Nowruz, single girls who want- their families safe. Remembering the Deceased ed better luck in getting married, This pre-Nowruz tradition, like went through different rituals. Taking Amen by Jars in many other nations, has got Sometimes, a mother chased Women used to come together roots in the antiquity. Even in her daughter with a piece of with a narrow-spout jar and ev- different religions, people tend burning wood. It was symbolic of eryone threw some object into to remember the beloved ones giving her away to her husband. it. Another woman wrote some they have lost in specific days. Sometimes, girls took bath in a love poems on small pieces of In some areas of Iran, people particular spring to get married paper and threw them into the still keep this tradition in various or married women did the same same jar. Then, a very young ways. Some light up lanterns or girls (who wasn’t grown up yet), put some fire on the roofs and was asked to take out an object turn on lights sooner at the last Women used to and a piece of paper. The poem day of the year and keep them come together would say something about the going until the dawn of the first with a nar- life of the owner of the object. day of the New Year. row-spout jar In some other areas, firework on and everyone Breaking Spells hilltops and outdoor is the tradi- threw some ob- Some made a particular liquid tion to remember the deceased. ject into mixture with vinegar and sprin- Other forms of such remembering it. Another woman kled it at four corners of their are like burning candles at differ- wrote some houses, the rooms and the en- ent corners of home. In particular love poems on trance to break the spells and let cities, illumination of shops and small pieces of the blessing flow in their lives. fireworks symbolized such occa- paper and threw sion. Today firework at the night them into the Chaharshanbeh Soori Soup before the last Wednesday of the same jar. If someone was ill, his/her fam- year, Chaharshanbeh Soori, is ily made a votive soup at the another form of this tradition. night before the last Wednesday of the year. Some of it was given Conclusion to the ill person and the rest was In general, people have been thing to push out the bad luck distributed among the poor. This keeping several customs and tra- from their home and win their was to bring back health to the ditions before Nowruz indicating husbands’ love. ill person by some charitable act. the end of the old and the begin- Several similar works were car- ning of the new. They need to re- ried out at the night before the Distributing Chaharshanbeh member the dead ones and keep last Wednesday of the year to Soori Nuts living in happiness and health. unlock the locked happiness of Some nuts were bought by the Once a year, people get their lives. women who had particular wish- prepared for another year at es. They bought a combination Nowruz, 21st of March, by keep- Jar Breaking of seven different nuts, cleaned ing such customs and traditions. The women, who wanted to and unshelled them to eat the This creates a state of bliss and keep away evil from their house- kernels with family, relatives and joyfulness in everyone. hold, went to the roof or some friends. While having the nuts, designated tower in their com- they narrated a particular story. Source: destination Iran

Special Issue, No. 259, March 2017 13 Anousheh Mireskandari

The word `Nowruz` is a compound rituals of the Iranian people, resulted in word; No and Ruz together mean New Nowruz to remain untouched. It was only Day, and it is the name of the first day due to the gradual conversion of Iranians of the first solar month, `when the Sun to that the scale of these celebra- in Aries`. In the original Pahlavi (ancient tions was reduced. Over the time, when language of Iran) word it means the tip of some customs and traditions would be ruch or the tip of the day. Abū Rayhān al- contrary to the past beliefs, Iranian tried Bīrūnī in his definition of Nowruz says: `It to rediscover their ancient characters is the first day of the month of Farvardin and symbols through Islamic charac- and the reason it is called New Day is ters; in another words, they mixed their that it is the forehead of the year ...` His- Iranian traditions with their Islamic belief. torians and scholars have differed about Islamic traditions associate Nowruz with the status of Nowruz. It is believed that the day when angel Gabriel appeared to from the time of the migration of the Ary- Prophet Mohammad (S), the day of Gh- ans to the Iranian Plateau and bordering adeer and the day of the re-emergence with the civilizations of , of The Lord of our Time, Imam Mahdi they divided the year into two parts and (aj). On the other hand, in Iranian an- the celebrations of Nowruz and Mehre- cient belief, Nowruz is the day when the gan (harvest festival) were the beginning Creator finished the creation of the world of these two sections. Nowruz was cele- and is the day when Man was created. In brated marking the summer solstice and addition to no-opposition stance of Islam the Mehregan was celebrated marking in regards to the rituals of Nowruz, and the beginning of winter. further confirmation of it, continuation of The emergence of Islam and its peace- commemoration of Nowruz during the Is- ful dealing with other religious beliefs lamic period can also be attributed to the and rituals, including ceremonies and continuing interest to preserve

14 Special Issue, No. 259, March 2017 their ancient heritage. Accord- deur in Abbasids and Safavids ing to Bertold Spuler, a Persian courts and Islam perfumed the historiographer and geographer; great celebration of Nowruz with Muslims, especially at the time The holiness of its Islamic traditions. In addi- of Omar II (Omar ibn Abdulaziz) the tion the most symbolic rituals of tried to ignore Nowruz celebra- New Year mo- Nowruz which is the preparation tions, but this custom was so ments in the of `seven S` has both ancient deeply associated with the Irani- eyes and Islamic roots. In his research an people’s thought and feelings of the people is `Nowruz and the Philosophy of that soon Nowruz successfully so colourful and Seven S` Mohammad Ali Dad- found its own place and with the real that they make khah explains: `Number seven, rise of the Abbasids, and later the pilgrimage to is sacred and part of the elite. Shi’i Buwayeds it widely spread, holy shrines of The choice of this number in the becoming a regular tradition in Imams and their preparation of Nowruz is very Mesopotamia. It was also cele- families. significant. In the ancient Iran brated in , Egypt and North this number was associated with Africa but not regularly. seven holy immortals. In astron- After the spread of Islam and omy number seven is the house its adaptation by the people of of dreams, and accomplishing Iran, Nowruz found its way to wishes is promised in the sev- expand to wider range of peo- enth abode.` Alameh Majlesi ple even amongst non- Iranian sengers and obey their rulings. in regards to the importance of tribes, such in Indian continent This day is the first day that the number seven says: `The heav- and North Africa. The respect for fertile wind blow and the flowers en and Earth each have seven Nowruz in Shi’i Islam, although on the earth appeared. The arch- levels and each level is guard- not exclusive to Shia, is very angel Gabriel (a) appeared to ed by an angel.` He also says: noticeable. Nowruz has been the Prophet, and it is the day that `If at the time of New Year, one highly regarded. Alameh Majlesi Abraham (as) broke the idols. recites seven verses of Qur’an in Assamae va al Alam has nar- The day Prophet Muhammad which starts with letter S, one rated one of the sayings of Imam (S) held Ali (as) on his shoulders would be protected against any Sadiq (a) as follows: ` With the to destroy the Quraishies’ idols afflictions`. The holiness of the beginning of Farvardin, human in the house of God, the Kaa- New Year moments in the eyes was created, and this day is an ba.` Regardless of the Abbasid of the people is so colourful and auspicious day for praying to dynasty ups and downs they real that they make pilgrimage to seek dreams, to visit the nobles, managed to maintain their polit- holy shrines of Imams and their acquiring knowledge, marriage, ical and religious influence in the families. For example in Iran travelling and good business. In Muslim world for more than five people go to Shiraz for Shah- this blessed day the sick will be centuries, and the endorsement cheragh and Ali ibn Hamze (as); cured, the babies are born has- by subsequent Caliph has con- to Mashad for Imam Redha (as), sle free and sustenance will in- tributed to celebration of Nowruz, to Qum for Lady Masoumeh (as) crease.` Majlesi also talks about its expansion and continuity. and to city of Ray for Shah ab- another narration from Imam Nowruz in the Safavids period dulazim (as). Although Nowruz Musa Kadhim (as) which says: adopted an Islamic pattern, so in Iran has attained an Islamic `In Nowruz Allah made a cove- separating its ancient Iranian identity, and that the majority nant with His servants to worship roots from its Islamic traditions of population in Iran is Mus- Him and not to allow any partner would have been extremely diffi- lim, nonetheless this has never for Him. To welcome, His mes- cult. Nowruz had certain gran- stopped the followers of other re-

Special Issue, No. 259, March 2017 15 last ones among us and as a sign from You, and provide for us; for You are the best of pro- viders` (114:5) Eid on its own is a verb; it means to return. Return of happy anniversaries and commemorations are also called Eid. According to Islam- ic Law, Eid is a day in which a benefit or interest is gained and a day when a special prayer is performed and people congre- gate. The days of AlAzha (Qur- ban) and of Al Fitr are also Eid days. Verse 114 of Chapter 5 (Maa’idah) where Prophet Isa (as) asked for food from Heav- ligions enjoying the celebration en is taken as the day of miracle of Nowruz all the same. Islamic rituals of and that day is considered for all Nowruz In Mafatih human as Eid. Eid, in this verse Nowruz Invocation al Jinan, which in is referring to a Divine blessing Unfortunately there are no the past decades descended from heaven in the mentions of the New Year in- has been one of form of a tray, or trays of deli- the greatest books vocation in known supplication cious and edible food, so it be- for religious rec- books, which means there are ommended acts of came a sign for people to com- no reliable evidences in Sun- worship, we read that memorate such day every year ni or Shia sources about it. But the Prayer of Nowruz and bring joy and happiness Alameh Majlesi in his book Zad is a prayer combined repeatedly. Also repetition and al Maad mentions the existence of recitation of Al -Fa- return of such days could re- of some reports in some less tiha, Al-Qadr, Al-Kafer- turn same blessings which give known sources. One of which is oon, AlTawhid, Al- us, human, another chance to the following invocation that is Falagh, Al-Nass and make connection with God and highly recommended to be re- many other chapters remembering Him in our hearts cited repeatedly. O Moulder of of the Holy Qur’an. and by our tongues. the hearts and vision, O Master Islamic rituals of Nowruz In of the night and day, O He who Mafatih al Jinan, which in the changes stratagem and status, past decades has been one of Transform our situation to the The concept of Eid (festivity) the greatest books for religious best condition in Islam recommended acts of wor- The above invocation at the The word Eid in the Holy ship, we read that the Prayer of time of Safavids was a regular Qur’an has been mentioned Nowruz is a prayer combined of prayer for the New Year. The fact only once in the verse 114, recitation of Al -Fatiha, Al-Qa- that recitation of supplications or chapter 5 (Maa’idah). `Said Je- dr, Al-Kaferoon, AlTawhid, Al- Qur’an and performing of prayer sus son of Mary, O Allah! Our Falagh, Al-Nass and many oth- for the coming of a new year ac- Lord! Send down to us a table er chapters of the Holy Qur’an. tually did happen, itself, is a sign from the sky, to be a festival for It is similar to a prayer which of the Islamisation of this festivity. us, for the first ones and the not only has the forms of Friday

16 Special Issue, No. 259, March 2017 prayer but also the attributes of the prayers of Ghadeer Khum. Mafatih Al Jinan narrates from Imam Jafar Al Sadiq(as): `When Nowruz comes, make Gho- sl (ceremonial wash) , put on Reza Moradi Ghiyasabadi your clean clothes, and fragrant yourself with best perfumes, so when you are free of all other prayers, perform a four- rakaat prayer, each rakaat one Salam and in the first rakaat after Sura Al- Fateha ten times Sura Al-Qadr, and in the second rakaat after Al-Fateha ten times Al-Kaferoon. In the third rakaat after Al-Feteheh ten times Al- Nass and Al-Falaq. After prayer prostrate in gratification.` As we can see the rituals of Nowruz is the same as rituals for any other Islamic Eids of which its supplication starts with offering salutations to the messenger of Allah and his progeny and all the messengers of God. Nowruz has always been cele- brated by Iranians. Its customs, despite the thousands of years, has never been demolished or forgotten. Nowruz has been a festivity celebrated by all the tribes, ethnic groups or religions The monthEsfand, particularly its fifth day which is called “Esfan- that existed and lived in the Ira- drouz” in all Iranian calendars has been regarded as the month nian Plateau for centuries and and day of celebrating fertile earth and women in Iranian culture. today many other countries, in- The Persian word “esfand” is derived from the Pahlavi word fluenced by the culture of Iran “sependarmad” and Avestan word “sepantaharmaiti” whose core such as , Pakistan, is “armaiti” to which the word “sepant/ sepand” is added for more India and even some central respect and celebration. Asian countries such as Kurds ‘Armaiti” is usually considered as “modesty and calm” but it does of , and Syria cele- not seem correct and many researchers have not accepted it. In brate it too. his Early , L. Moltonhas considered it as “aramata” meaning “the mother of the earth” which is close in meaning to From: Living Islam No.77 March the Sanskrit and vedai word “aramti” meaning “earth”. In Zoro- 2012 p. 6-7 astrian “gatha” (poem 45, section 4) the word has been used as “earth” describing “dogedar”(Ahuramazda’s daughter), the same word which is used by Zaroast for his daughter, “porochista” (in

Special Issue, No. 259, March 2017 17 translations done by Bartolume, panions”. do-European languages. Darmester and Pourdavood). In The author belives that the As in ancient beliefs, the earth the Sanskrit translation of ‘neri- Mesopotamian goddess “sar- was regarded as fertile and nur- osang” from the same section of panito” or “eroa” who was the turing like women and all crea- , “armeiti” is also translat- wife of “mardok, the great god, tures were nurtured in its bo- ed to “earth” and in the Pahla- has a common origin with som, they presume its gender as vi text “zandva human yasn” it sepandarmat.Because eroa was female. It is from this origin that is used in the same way. This the goddess of fertility and its such beautiful terms as “mother name is current in Iranian Arme- meaning was fertility. In ancient of homeland”and “motherland” nians too. They regard ‘sepan- Mesopotamia, after that “kasian” has been derived. Our ancestors darmad”as “sepandarmat” and migrated there, a custom named considered the earth as woman consider her as “the goddess of “hashado” was conducted which or mother and the sky as man or fertility”. was a symbolic marriage of mar- father. Such terms as “mother of Therefore, “armeiti” or “sepan- dok and eroa. Other customs earth” and “father of sky” have taharmeiti” in early times was were also conducted related to the same origins. No doubt, they the name of“earth”, particularly the “sacred marriage”. Any way, felt some resemblance among “fertile earth” or “the mother of if armeiti had not meant modesty woman and man on the one earth”. Then it was hinted at the and calm, but meant the mother hand and earth, sky, rain and supporting angel of earth. Af- of eath, we should not neglect growing plants on the other. Also ter that he became one of “am- the link and relationship between we know that in ancient Iranian- shasepandan” or “ahura’scom- “calm”and “mother bosom” in In- beliefs, the mankind generation

18 Special Issue, No. 259, March 2017 or the first man and woman of sterile and his death as the end the world, named “mashi and of life. Because of such a belief mashianeh” were created from they considered the generation the roots of a plant named “meh- from their mother. This was not rgiah” at the heart of the earth. related to matriarchy. Even in Il- In fact, the earth or sependarmat amian period during which ma- was regarded as the mother of triarchy did not exist, people in- mankind generation. troduced themselves using their There are numerous functions mother name. for aremiti and sepandarmat in Naming the last month of win- Iranian culture and literature. In ter as “esfand” or “sepandarmat” Zoroaster’s “gatha” it is men- is also originated from the fertility tioned eighteen times. Zoro- of earth. It is in this month that aster calls its help for clean life, the first sprouts grow from the for fertilizing farms, pastures earth and promise the new fer- and animals, for emerging a tility of earth. good governor and for help- Thus Iranians regarded this ing his daughter “Porochista” in month, particularly its fifth day choosing her husband. In Irani- (namely “esfandruz”from “es- an , s/he suggested Ma- fandmah”) as the day for cel- nuchehr to make an arc-and-ar- ebrating the fertile earth and row for ArashKamangir in order woman. In this day, men con- to expand Iran’s territory for next ducted some ceremonies for generation. The Pahlavi text their wives and gave them some “sad darbandahesh” regards gifts (unfortunately there are not him as the companion for writ- any information about these cer- ers as the creators of thought. emonies). Ploutark said that Acmenid king, Nowadays this celebration is Nowadays this Adrdashir the Second demands still held in some central areas celebration is Sependarmat to cure his wife, of Iran, including Eghlid, Kashan still held in some Atousa and he helps them. All and Mahalat. On this day, wom- central areas Avesta, particularly “farvardinye- en cook a kind of soup named of Iran, including sht” is full of words praising for “asheesfandi” for satisfying their Eghlid, Kashan women and earth. fertility goddess. The ceremo- and Mahalat. On It is mentionable that the three ny is held in the countryside this day, women words of armeiti, zamin and zan of Kashan in such villages as cook a kind of soup are of ancient Arian or Indo-Eu- Nashlaj, Esrak and Niasar on the named ropean words which were cur- first day of Esfand. In her book “asheesfandi” for rent in many Indo-European about the history of Zoroastrian- satisfying their languages with some structural ism, Mary Bois reports that until fertility goddess. and syntax differences. I should recently, Kermani Zoroastrians also mention that the word“zan” went to the deserts and killed a (woman) is relatedto life but the lot of insects and birds that dam- word “mard” (man) to death. Our aged their farms. ancestors regarded woman as alive and full of life due to her fertility but they regarded man as

Special Issue, No. 259, March 2017 19 Norouz is not celebrated only agricultural cycle of cultivating, Traditionally, it is also a time to in Iran. Different nations across planting, and harvesting. Norouz «clean up» one’s life. the , Caucasus, Cen- traditions are similar throughout People tidy up their homes, tral Asia, Afghanistan and Indian the region, and have varied little wash rugs and draperies, dec- Peninsula celebrate it but they over the centuries, except to em- orate with flowers, and buy new have different ceremonies or brace Islam. Unlike the western clothes that they will use for vis- even mythologies about it. Here New Year traditions, Norouz is iting. On the day of Norouz, all we explore some of these re- celebrated during daytime hours housekeeping - including the semblances and differences. within the family circle. March 21 preparation of the meal, care- Celebrations of spring are a is the main celebration, but for ful cleaning of the home and natural out-growth of the Earth’s the next 13 days it is common the arrangement of blossoming rhythms. In most of the Silk Road practice to visit friends and rel- branches from apricot, peach, countries, Norouz announces the atives, buy and plant seedlings or trees joyful awakening of nature after of fruit trees and have cheerful - must be completed before the winter and the beginning of the gatherings in the fresh spring air. rising of the morning star. Chil-

20 Special Issue, No. 259, March 2017 dren enjoy the holiday because cred book, such as the Koran. of sins, the exorcising of devils, they often get presents of money, Various types of food and plants or divs, from the house and the as well as blessings, from their must be on the table, including community. elders. seven dishes that begin with ● Forgive yourself and your en- The activities of the first 13 the Farsi letter «S» and seven emies and a time for making up days of the New Year are con- dishes that begin with the letter relationships. sidered harbingers of the year «sh». These include vinegar, ● Dowsing and re-lighting the to come. For this reason, it is sumac berries, , sprout- fires. traditional to end quarrels, for- ed wheat, apples, berries of ● Processions to borders, seas, give debts and overlook enmi- sea-buckthorn and fresh herbs and rivers. ty and insults. It is a time for as well as wine, sugar, syrup, ● Disruption of the normal order reconciliation, when forgive- honey, sweets, milk and rice. of things with boisterous parties. ness and cheerfulness are the A few weeks before the New dominant sentiments. As with Year, Iranians thoroughly clean the celebration of the Chinese and rearrange their homes. They New Year, there are traditions A few weeks be- make or buy new clothes, bake associated with the first visitor fore the New pastries and germinate seeds as to the house during Norouz. To Year, Iranians signs of renewal. Troubadours, ensure good luck for the coming thoroughly clean called Hadji Firuz or heralds of year, this person should have a and rearrange rebirth, disguised with makeup «happy foot»; he or she should their homes. and wearing red satin outfits, be kind, gentle, witty, and pious They sing and dance through thes- and have a good reputation. make or buy new treets with tambourines, kettle In Iran and the small commu- clothes, bake drums, and trumpets to spread nities of Kurdistan, Iran and pastries and germi- good cheer and the news of the Northern India, where Zoroas- nate seeds as coming New Year. The celebra- trism has retained a strong in- signs of renewal. tion of renewal is attributed to fluence amongst the populace, the Sumerian god of sacrifice, traditions require that the No- Domuzi, who was killed at the rouz celebratory table contain end of each year and reborn at specific elements. First, there the beginning of the new year. must be a mirror, which reflects The Hadji Firuz’s disguised the past and shows the future Norouz in Iran face represents his return from so that people can make rea- In harmony with the rebirth of the world of the dead, his red sonable plans. Next, there must nature, the two-week Persian costume symbolizes the blood be candles. The flames hark New Year celebration, or No- and tragic fate of the legendary back to the sacred nature of fire rouz, always begins on the first Prince Siavush and the rebirth in the Zoroastrian religion, and day of spring. On that day - which of the god of sacrifice, while his personify the light and energy of may occur on March 20, 21, or happiness and singing represent a righteous life. The table must 22 - Norouz celebrations include his joy at being reborn. also contain an incense-burner many traditions and wonderful In every Persian household a for aromas and a water-filled foods. special cover is spread onto a vessel in which a live fish is Norouz ceremonies consist of a carpet or on a table. This cere- placed to symbolize a happy series of symbolic actions dating monial setting is called sofreh-ye life full of activity and move- back to ancient times, including: haft-sinn (literally “seven dish- ment. Most tables also include ● Cleaning of the environment, es’ setting,” each one beginning coins, fruit and a copy of a sa- cleansing of the self, confession with the Persian letter sinn). The

Special Issue, No. 259, March 2017 21 copy of the holy Koran; and/or a divan of the poems of Hafez. A few coins, representing wealth, and a basket of painted eggs, representing fertility, are also placed on the sofreh. A Seville orange floating in a bowl of wa- ter represents the earth floating in space, and a goldfish in a bowl of water represents Anahita, one of the angels of water and fer- titily, which is the main purpose of the Norouz celebration. The fish also represents life and the end of the astral year associated with the constellation Pisces. A flask of rose water, known for its magical cleansing power, is also included on the sofreh. A bowl of fresh milk, representing nourish- ment for the children of the world. Pussy willow branches, pome- grantes, figs, and olives, repre- senting time. Nearby is a brazier for burning wild rue, a sacred herb whose smoldering fumes are said to ward off evil spirits. A pot of flowering hyacinth or nar- cissus is also set on the sofreh. number seven has been sacred represents love. It has been said On either side of a mirror are two in Iran since antiquity, and the that when the wild olive is in full candelabra holding a flickering seven dishes stand for the sev- bloom, its fragrance and its fruit candle for each child in the fam- en angelic heralds of life-rebirth, make people fall in love and be- ily. The candles represent en- health, happiness, prosperity, come oblivious to all else. Seer, lightenment and happiness. The joy, patience, and beauty.The which is garlic in Persian, rep- mirror represents the images symbolic dishes consist of sab- resents medicine. Somaq, su- and reflections of Creation as we zeh, or sprouts, usually wheat mac berries, represent the color celebrate anew the ancient Per- or lentil, representing rebirth. of sunrise; with the appearance sian traditions and beliefs that is a pudding in which of the sun Good conquers Evil. creation took place on the first common wheat sprouts are Serkeh, or vinegar, represents day of spring, or Norouz. transformed and given new life age and patience. On the same table many people as a sweet, creamy pudding, To reconfirm the hopes and place seven special sweets be- and represents the ultimate so- wishes expressed by the tradi- cause, according to a three-thou- phistication of Persian cooking. tional foods, other elements and sand-year-old legend, King Jam- Sib means apple and represents symbols are also placed on the shid discovered sugar on Norouz health and beauty. Senjed, the sofreh. Books of tradition and (the word candy comes from the sweet, dry fruit of the wild olive, wisdom are laid out: usually a Persian word for sugar, qand).

22 Special Issue, No. 259, March 2017 These seven sweets are noghls pans with spoons and knocking prayer for the transition, wishing (sugar-coated ); Persian on doors to ask for treats. This for a good life, and we would all , a sweet, flaky pastry ritual is called qashogh-zany re-peat after him out loud. filled with chopped almonds and and reenacts the beating out of Then traditionally the oldest per- soaked in honey-fla- the last unlucky Wednesday of son present begins the well-wish- vored rose water; nan-e berenji the year. In order to make wish- ing by standing up and giving (rice cookies), made of rice flour es come true, it is customary to out sweets, pastries, coins, and flavored with cardamom and gar- prepare special foods and dis- hugs. Calm, happiness, sweet- nished with poppy seeds; nan-e tribute them on this night: Ash-e ness, and perfumed odors are badami (almond cookies), made reshteh-ye nazri (Noodle Soup); very important on this day ofre- of almond flour flavored with car- a filled Persian delight, Baslogh, birth, since the mood on this day damom and rose water; nan-e and special snacks called ajil-e is said to continue throughout the nokhod-chi (chick-pea cookies), chahar shanbeh soury and ajil-e year. An old sayinggoes, “Good made of chick-pea flour flavored moshkel gosha. The last, literally thought, good word, good deed- with cardamom and garnished meaning unraveler of difficulties, to the year end, happy indeed.” with pistachios; asali is made by mixing seven dried The New Year celebration con- (honey almonds), cooked with nuts and fruits-pistachios, roast- tinues for twelve days after the honey and and garnished ed chick-peas, almonds, hazel- equinox occurs. Traditionally, with pistachios; and nane gerdui nuts, peaches, apricots, and rai- during the first few days, it is the ( cookies), made of walnut sins. younger members of the fami- flour flavored with cardamom A few hours prior to the transi- ly who visit their older relatives and garnished with sliv- tion to the New Year, family and and friends in order to show their ers. friends sit around the sofreh-ye respect. Sweet pastries and deli- On the eve of the last Wednes- haft-sinn. Everyone sings tra- cious frosty drinks are served to day of the year (Shab-e chahar ditional songs, and poems of visitors, and there is a general air shanbeh sury, literally “the eve Hafez and verses from the Koran of festivity all around. The chil- of Red Wednesday” or “the eve are recited. dren receive gifts, usually crisp of celebration”), bonfires are Exactly at the moment of the new notes of money; in America, lit in public places and people equinox, my father would recite a dollar bills. In the remaining days, leap over the flames, shouting, the elders return the visits of the “Sorkhi-e to az man o zardi-e younger members of the family. man az to!” (Give me your beau- According to the According to the ancients, each tiful red color and take back my ancients, each of the twelve constellations in sickly pallor!). With the help of of the twelve con- the zodiac governed one of the fire and light, symbols of good, stellations in the months of the year, and each celebrants pass through this un- zodiac governed would rule the earth for a thou- lucky night - the End of the Year- one of the months sand years, after which the sky and into the arrival of spring’s of the year, and and the earth would collapse into longer days. Tradition holds that each would rule the each other. The Norouz celebra- the living are visited by the spir- earth for a thousand tions, therefore, lasted twelve its of their ancestors on the last years, after which days, plus a thirteenth day (rep- days of the year. Many people, the sky and the earth resenting the time of chaos) cele- specially children, wrap them- would collapse into brated by going outdoors, putting selves in shrouds to symbolical- each other. order aside and having parties. ly reenact the visits. By the light On this thirteenth day, called Siz- of the bonfire, they run through deh bedar or outdoor thirteen, the streets, banging on pots and entire families leave their homes

Special Issue, No. 259, March 2017 23 the angels of water and fertility. Or rice with noodles, dates and raisins, or rice with barberries, candied orange peels and car- rots. ● Herb - Kuku-ye sabzi, the eggs and herbs represent fertility and rebirth. ● Bread, Cheese, and Fresh Herbs–Nan-o panir-o sabzi khor- dan, representing prosperity. ● Wheat Sprout pudding – Sa- manu, representing fertitlity and rebirth. to carry trays of sprouted seeds rouz gathering on the day of the ● Sprout Cookies – Ko- in a procession to go picnic in equinox usually includes fish and lucheh-ye Javaneh-ye Gandom, a cool, grassy place. Far from noodles. It is believed they bring representing prosperity and fer- home, they throw the sprouts good luck, fertiltiy and prosperity tility. into the water, which is thought in the year that lies ahead. ● Ice in Paradise - Yakh dar Be- to exorcise the divs and evil eyes ● Noodle Soup – Ash-e reshteh, hesht, representing nourishment from the house and the house- noodles representing the Gor- for the children of the world. hold. Wishing to get married by dian knots of life. Eating them ● Saffron Sherbet and Saffron the next year, unmarried girls tie symbolically helps toward unrav- Tea with Rock Candy – Shar- blades of grass together. There eling life’s knotty problems. bat-e Zaferan va Chai-e Zafaran is much singing, dancing, eating, ● Rice with Fresh Herbs and ba nabat, representing sweet- and drinking. With this, the No- Fish - Sabzi polow ba mahi, fresh ness and light. rouz celebrations are completed. herb rice representing rebirth, ● Baklava, Chick-pea Cook- The traditional menu for the No- fish representing Anahita, one of ies, and Sugar Coated Almonds

24 Special Issue, No. 259, March 2017 – Baqlava, Nan-e Nokhod-chi, ficed daily to provide their brains and the lighting of the fires has Noghl, representing prosperity. to the serpents to alleviate the since become a symbol of free- pain that Zahak felt. The man dom. Norouz in Kurdistan who was charged with slaughter- Norouz is considered the most Norouz or Nûroj (Kurdish: No- ing two young people each day important festival in Kurdish cul- rouz/Nûroj) refers to the cele- would instead kill one person a ture, and is a time for entertain- bration of the New Year holiday day and would mix their brains ments such as games, dancing, of Norouz in Kurdistan. Norouz with that of a sheep, thus saving family gathering, preparation of is celebrated throughout the one young man a day. As dis- special foods and the reading countries of the Middle East and content grows against ’s of poetry. The celebration of No- Central Asia such as in Iran, rule, the nobleman plan a revolt, rouz has its local peculiarities in Azerbaijan, Afghanistan and being led by Kawe (or Kawa), a different regions of Kurdistan. On Turkey by Kurds.In Kurdish leg- blacksmith, who has lost six sons the eve of Norouz bonfires are lit. end, the holiday celebrates the to Zahhak. Therefore, the saved These fires symbolize the pass- deliverance of the Kurds from a young children (who according to ing of the dark season, winter, tyrant, and it is seen as another the legend were ancestors of the and the arrival of spring, the sea- way of demonstrating support for Kurds are then trained by Kawa son of light. the Kurdish cause.The celebra- into an army marches to Zah- tion is commonly transliterated hak’s castle where Kawe kills the Norouz in Afghanistan Norouz by the Kurds and coin- king with a hammer; eventually In Afghanistan, Norouz festival cides with the spring equinox Kawa instates Fereydun as king. is traditionally celebrated for 2 which falls mainly on 21 March According to Evliya Çelebi, the weeks. Preparations for Norouz and the festival is held usually district (sancak) of Merkawe in start several days beforehand, at between the 18th and 24th of Shahrazur (Sharazur) is named least after Chaharshanbe Suri, March. The festival currently has after the blacksmith Kawe who the last Wednesday before the an important place in the terms overthrew Zahhak. The 12th cen- New Year. Among various tradi- of Kurdish identity for the majori- tury geographer Yaqoot Hamawi, tions and customs, the most im- ty of Kurds, mostly in Turkey and mentions Zor son of Zahhak (Aji portant ones are: Syria. Though celebrations vary, Dahak) as founder of the famous Haft Mawa: In Afghanistan, people generally gather together city of Sharazur. they prepare Haft Mawa (Seven to welcome the coming of spring; According to Kurdish , Fruits) instead of Haft Sin which people wear colored clothes and Kawe lived for 2,500 years un- is common in Iran. Haft Mawa is wave their flag. der the tyranny of Zahhak, an like a Fruit salad made from 7 dif- Assyrian who is named Zuhak or ferent Dried fruits, served in their Kurdish Mythology: Story of Dehak by the Kurds. Dehak’s evil own syrup. The 7 dried fruits are: Zahak reign caused spring to no longer Rai-sin, Senjed (the dried fruit of In The Meadows of Gold by come to Kurdistan. March 20th is the oleaster tree), Pistachio, Ha- Muslim historian Masudi, and traditionally marked as the day zelnut, Prune (dry fruit of Apricot), Shahnameh, a poetic opus writ- that Kawe defeated Dehak. He Walnut and whether Almond or ten by the Sharafnameh of medi- is then said to have set fires on another species of Plum fruit. eval Kurdish historian Sherefxan the hillsides to celebrate the vic- Samanak: It is a special type Bidlisi, Zahhak is an evil king who tory and summon his supporters; of sweet dish made from Wheat conquers Kurdistan and whohas subsequently spring returned to germ. Women take a special par- serpents growing out of his shoul- Kurdistan the next day. ty for it during the night, and cook ders. The Zahak’s rule lasts for a This legend is now used by the it from late in the evening till the thousand years during which two Kurds to remind them that they daylight, singing a special song: young Kurdish men are sacri- are a different, strong people, Samanak dar Josh o ma Kafcha

Special Issue, No. 259, March 2017 25 zanem - Degaran dar Khwab o for the Norouz days is Maha wa the mayor and other high gov- ma Dafcha zanem Jelaba (Fried Fish and Jelabi) ernmental personalities partici- Mala-e Gul-e Surkh (Persian: and it is the most often meal in pate for watching and observing. The Guli Surkh fes- picnics. InAfghanistan, it is a :(میله ی گل ســرخ tival which literally means Red common custom among the af- Norouz in Republics of Cau- Flower Festival (referring to the fianced families that the fiance’s casus and Central Asia red Tulip flowers) is an old fes- family give presents to or prepare As Turks and other nomad- tival celebrated only in Mazari special dishes for the fiancee’s ic peoples moved into Central Sharif during the first 40 days of family on special occasions such Asia and areas around Persia, the year when the Tulip flowers as in the two Eids, Bara’at and in they adopted the celebration of grow. People travel from differ- Norouz. Hence, the special dish Norouz. Just as the Saxon holi- ent parts of the country to Mazar for Norouz is Maha wa Jelaba. day of Ostara was embraced by in order to attend the festival. It Sightseeing to Cercis fields: and become Easter is celebrated along with the Ja- The citizens of Kabul go to Istalif, in the West, Norouz traditions, henda Bala ceremony which is a Charikar or other green places which had grown strong roots in specific religious ceremony per- around where the Cercis flowers the life of Eurasian farmers and formed in the holy blue mosque grow. They go for picnic with their townspeople, survived the com- of Mazar that is believed (most- families during the first 2 weeks ing of Islam to the area 1.400 ly by Sunnite Afghans) to be the of New Year. years ago. Today, Navrus is cel- site of the tomb of Ali ibn Abi Tal- Jashni Dehqan: Jashni Dehqan ebrated widely and colorfully in ib, the fourth caliph of Islam. The means The Festival of Farmers. Iran, Azerbaijan, Afghanistan, ceremony is performed by rais- It is celebrated in the first day of Uzbekistan, Tajikistan, Kyrgyz- ing a special banner (whose col- year, in which the farmers walk in stan, Kazakhstan, Turkmenistan or configuration resembles Der- the cities as a sign of encourage- and the western provinces of afsh Kaviani) in the blue mosque ment for the agricultural produc- China, as well as the Kurds in in the first day of year (i.e. No- tions. In recent years, this activity Turkey, Syria and Iraq and the rouz). The Guli Surkh party con- is being performed only in Kabul Tatars and Bashkirs in southern tinues with other special activities and other major cities, in which Russia. In the last ten years, the among people in the Tulip fields Central Asian republics have rec- and around the blue mosque for ognized Norouz as an official hol- 40 days. iday. Its celebration is marked by Buzkashi: Along with other cus- concerts in parks and squares, toms and celebrations, normally trade fairs and national horserac- a Buzkashi tournament is held. Buzkashi: Along ing competitions. The Buzkashi matches take with other cus- In the western provinces of Chi- place in northern cities of Afghan- toms and cel- na, both Turkish and Chinese istan and in Kabul. Special cui- ebrations, nor- people celebrate the holiday of sines: People cook special types mally a Buzkashi Norouz by wearing bright cheer- of dishes for Norouz, specially on tournament is ful clothes and going to the tem- the eve of Norouz. Normally they held. ple with flowers and a small clay cook Sabzi Chalaw, a dish made figure of a buffalo. A large bam- from rice and spinach, separate- boo buffalo is constructed near ly. Moreover, the bakeries pre- the temple and covered with pa- pare a special type of , per painted in red, black, white, called Kulcha-e Norouza, which green and yellow, which symbol- is only baked for Norouz. Anoth- ize the five elements of the uni- er dish which is prepared mostly verse (fire, water, metal, wood

26 Special Issue, No. 259, March 2017 and earth). Near the temple peo- slightly different traditions. In a In southern Russia, the Bash- ple break clay figures down and Tadjik household, the owner of kirs probably adopted the cele- burn the bamboo buffalo. a house or his elder sons must bration of Norouz from Persian Central Asia has its own Norouz prepare fried shish and a tribes that once lived in the Ural traditions. From ancient times, sweet made of rice and oth- Valley. The weather in these the holiday was celebrated in ag- er cereals These dishes symbol- territories is not yet spring like ricultural oases with festivals, ba- ize the wish for the coming year in late March, so the holiday is zaars, horseracing, and dog and to be as «sweet» and happy. somewhat different than in oth- cock fights. Some mountain settlements er regions. First, young men in Today, Uzbeks still serve a tradi- have a special custom. Before a community collect products for tional meal of «sumalyak», which the holiday, young men will try to the making of a common meal tastes like molasses-flavored secretly clear out the cattle shed and embroidered cream of wheat and is made from of a pros-perous man with a mar- «prizes» for the winners of run- flour and sprouted wheat grains. riageable daughter. If they suc- ning, dancing and singing com- Sumalyak is cooked slowly on ceed, the owner must treat them petitions that will be held. On the a wood fire, sometimes with gen-erously; however, if they day of Norouz, ceremonies are the addition of spices. Sprouted fail, they must treat the owner. performed to cajole the natural grain is a symbol of life, heat, In Afghanistan, Norouz is called forces and spirits of ancestors abundance and health. «Ruz-e-Dekhkan», the Day of the into assuring a successful new On March 21, Kazakh and Kyr- Peasant, or «Ruz-e-Nekholsho- year. In addition to the common gyz households fumigate their ni» the Day of Planting Trees. Be- meal, each family cooks a cel- homes with smoke from the fore going to their fields, farmers ebratory dish from buckwheat burning of archa twigs (a conif- ar-range parades with songs and groats and sweets. erous tree of Central Asian that dancing, and traditional instru- Throughout the world, many grows mainly in mountainous ar- ments. The horns and necks of other cultures have long cele- eas). This smoke is said to make oxen that will be used for the first brated the coming of the spring malicious spirits flee. The main plowing of spring fields are some- equinox. In Egypt, both Moslems holiday dishes for Turkic Central times rubbed with aromatic oil. and Christians celebrate the Asians are pilaf (plov), shurpa, coming of spring on the Mon- boiled mutton and kok-samsa day after Coptic Easter. This pies filled with spring greens Norouz and other holiday, called Sham el Nessim, and the young sprouts of steppe spring celebra- is thought to have its roots in grasses. According to tradition, tions indicates ancient Egypt, when it was cel- people try to make the celebra- the significance ebrated at the spring equinox tory table (dastarkhan) as rich we still attach to just like Norouz. Ancient Slavs, as possible with various dishes the beginning of the Japanese and many Native and sweets. Everyone at the ta- a new agricultural American tribes also have histor- ble should be full and happy to year and the triumph ical holidays that were tied to the ensure that the coming year will of life and warmth spring solstice. The longevity of be safe and the crop will be plen- over the long cold Norouz and other spring celebra- tiful. The holiday is accompanied winter. So, wherever tions indicates the significance by the competitions of national you are next March we still attach to the beginning of singers and story-tellers, com- 21, celebrate life! a new agricultural year and the petitions of horsemen and fights triumph of life and warmth over between strong men. the long cold winter. So, wherev- Tadjiks, whose ethnic roots are er you are next March 21, cele- more Persian than Turkic, have brate life!

Special Issue, No. 259, March 2017 27 Nowruz & Mythology According to the ancient myths, when Iranian mythological king, Jamshid, ruled in Iran for 1000 years, everything was good. Food was abundant, lies didn’t exist, plants didn’t go dry, people didn’t suffer from extreme cold and hot weather conditions, no- body got old, jealous, etc. During such time and at the beginning of first day of the first month of Spring, Jamshid sat on his throne decorated with gems and put on a crown encrusted with jewels, against the East. When the Sun started shining at him and the throne, people saw him glittering like the Sun. There- fore, this brought plenty of happi- ness and joy to the nation. They celebrated that day and called it a new day, Nowruz. The happy ceremonies took five days and everyone celebrated the New Year and the revival of nature. Nowruz & History Since 3rd millenium BC, Nowruz was commemorated with joy in Iranian plateau, but not in the Eastern half of Iran. At the same time, it was celebrat- ed in the Mesopotamia. Nowruz history doesn’t originally go back to a Zoroastrian nor an tradition.

Nowruz Celebration by An- cient Iranians There was another festivity popularly celebrated after the When no agricultural activities and the people, most of whom time of harvest around early No- were possible in Winter, each were farmers, could get out and vember. During that time, Irani- individual used to go home and come together for work and pro- an calendar had 7 months of try to keep warm on his/her own. duce food, the time for together- Summer and 5 months of Win- The end of Winter and beginning ness started. This could be a sol- ter. Mehregan was at the end of Spring, when it got warm again id reason for Nowruz celebration! of Summer and the beginning

28 Special Issue, No. 259, March 2017 of Winter. The cause of joy was the crops harvested, meaning food for people. Nowruz and Mehregan were celebrated in several other adjacent countries. For exam- ple they were popular among Semites, Arabs of Medina, etc. These annual celebration have continued till now in various countries. When you study Nowruz his- tory, you find out it wasn’t a Zoroastrian festivity, because Avesta, the holy book of Zo- roastrians, hasn’t mentioned it. On the other hand, it wasn’t rituals. celebrated at the Eastern half Under Seljuks, when Turk of Iran, where the main con- authorities were very much centration of Zoroastrians used Under Seljuks, against Nowruz festivities, Ira- to live. One fact is for sure: when Turk nian calendar went through Nowruz was celebrated in authorities were several manipulative changes. Persepolis. very much Eventually, a group of math- against Nowruz ematicians were assigned a Nowruz Festivity in Ancient festivities, Ira- project to correct the calendar Calendars nian including Omar Khayyam. They In Achaemenian era, people calendar went fixed Nowruz time at the begin- and officials commemorat- through ning day of Spring, almost the ed Nowruz in form of an an- several manipula- same as 21st of March, when nual tradition everywhere – at tive changes. Iranians celebrate Nowruz home and in Persepolis. Some these days. researchers believe that during When Safavids ruled in early Achaemenian era, Meh- Iran from 16th to 18th centu- regan was celebrated in Fall, ries, Nowruz celebration was but under Darius I, the begin- mixed with some Islamic ritu- ning of Spring was determined eras, various calendars caused als. Religious leaders narrat- to be the time for the annual the day of Nowruz to move to ed traditions from Imams to festivity in Persepolis. other days as the calculation approve that the prophet Mo- The Persian king was sitting in for different calendars were not hammad and others did great a particular direction and spe- the same. things at such a day. Therefore, cific spot in Persepolis so that Iranians continued celebrat- today Iranian Shiites celebrate daylight could shine at his face ing Nowruz even after Arabs’ Nowruz as an annual Irani- at sunrise. This is why Perse- invasion, which brought Islam an-Islamic event and even rec- polis is known as the throne to Iran. Arab caliphs weren’t ognize it as a holy and blessed of Jamshid and Iranians call it happy about this at all, but Ira- day. Takht-e-Jamshid. nian Muslims kept on honoring In Parthian and Sassanian and celebrating their national

Special Issue, No. 259, March 2017 29 Firouzeh Mirrazavi

Originating in Iran’s ancient histo- enjoy this heritage and take advan- ry, Nowruz is celebrated by more tage of it. Nowruz is the message of than 300 million people world- peace and friendship by the Iranians wide on March 21, the day of the for the whole world. spring Equinox, which marks the Nowruz is a strong testimony to Ira- sun’s crossing of the Equator and nian rich civilization, national char- the start of spring in the Northern acteristics and history. It proves how Hemisphere. Nowruz is as one of a nation with its irreversible determi- the oldest and most cherished fes- nation to endure, and even flourish, tivities celebrated for at least 3,000 through periods of devastation, po- years. litical chaos, hardship and oppres- Nowruz is a messenger of peace, sion. friendship, benevolence for the hu- For centuries, Persians have ap- mankind and admiration for the na- plied the Nowruz spirit to every dark ture not only for Iranians, but for sev- challenge that has come their way. eral nations and tribes who adorn This spirit has made Nowruz far this ancient festivity and celebrate it. more than just a New Year celebra- Nowruz is an opportunity for rethink- tion over the course of history. ing, restarting and remaking. Nowruz is a relic of ancient times. A Nowruz is the spiritual heritage of memory of old tales and epics, a cel- humankind and the Iranians will be ebration of rebirth and rejuvenation. most delighted if the world nations Spring has arrived and the previous

30 Special Issue, No. 259, March 2017 year with all its events, good inated from this belief. and royal character. or bad, has passed. Renewed According to lexicographer Undoubtedly, the Nowruz hope anticipates new achieve- Mirza Ali Akbar Dehkhoda, celebrations are an ancient, ments. ancient Iranians celebrated national Iranian custom, but In harmony with rebirth of a feast called Farvardegan details of it prior to the Achae- nature, the Persian New Year (Farvardyan) that lasted 10 menid era are unknown. There Celebration, or Nowruz, al- days. Farvardegan was per- is no mention of it in Avesta - ways begins on the first day formed at the end of the year the holy book of Zoroastrians. of spring, March 21th of each and was apparently a mourn- In the ancient times, Iran was year. Nowruz ceremonies are ing ceremony and not a cele- the cradle of civilizations for symbolic representations of bration welcoming the rebirth thousands of years and regard- two ancient concepts - the End of nature. In ancient times the ed as one of the most powerful and Rebirth. feast started on the first day countries in the world. As time Nowruz (Norouz) in Persian of Farvardin (March 21) but it passed, the Empire of Persia means “New day”. It is the is unclear how long it did last. disintegrated gradually due to beginning of the year for the In royal courts, the festivities the invasions by the enemies peoples of Iran (, continued for one month. of this land. including: Afghanistan, Arran The festival, according to As a matter of fact, many glo- (Republic of Azerbaijan) and some documents, was ob- rious cultural, historical, festi- Central Asian Republics). served until the fifth of Farvar- vals and customs have faded It begins precisely with the din, and then the special cele- away and only traces of them beginning of spring on vernal brations followed until the end have remained and several equinox, on or about March of the month. Possibly, in the centuries of our homeland his- 21. Tradition takes Nowruz as first five days, the festivities tory is still in a “state of obliv- far back as 15,000 years--be- were of a public and national ion, darkness and ambiguity.” fore the last ice age. nature, while during the rest of Currently, after several thou- It is not exactly known when the month it assumed a private sands of years, Iranians and and how the festival of Nowruz the people of nine other coun- emerged. Some historians tries enthusiastically celebrate believe that natural changes the Nowruz festival, irrespec- The oldest ar- in weathers gave rise to the tive of their age, language, chaeological festivities. Some consider it a gender, race, nationality or record for the national festival, while others social status as this festivity Nowruz celebra- regard it as a religious ritual. knows no boundary. tion comes from According to Zoroastrians, The oldest archaeological the Achaemenid the month of Farvardin (the record for the Nowruz celebra- period over 2500 first month of the Iranian solar tion comes from the Achae- years ago. They calendar) refers to Faravash- menid period over 2500 years created the first is, or spirits, which return to ago. They created the first ma- major empire in the the material world during the jor empire in the region and region and built the last 10 days of the year. Thus, built the Persepolis complex Persepolis complex they honor the 10-day period in southern Iran. This magnif- in southern Iran. in order to appease the spirits icent palace/temple complex of their deceased ancestors. was destroyed by Alexander The Iranian tradition of visiting the Great. cemeteries on the last Thurs- Throughout their often stormy day of the year may have orig- history, Persians have en-

Special Issue, No. 259, March 2017 31 dured hard times of civil wars, devastations, and political chaos. They have celebrated the height of human civiliza- tion and scientific and military achievements through the spirit of Nowruz. Such a unifying spirit has of- ten made Nowruz the target of much animosity by foreign in- vaders and anti-national forc- es throughout the history of Iran. King Jamshid is said to be the person who introduced Nowruz celebrations. Some 12 centuries later, in 487 B.C.E., Darius the Great of the Ach- aemenian dynasty celebrated the Nowruz at his newly built Persepolis in Iran. On that day, the first rays of the rising sun fell on the observatory in the great hall of audience at 06-30 a.m., an event which repeats itself once every 1400 years. The Persepolis was the place beans, and others--were sown the 16th day and the festival the Achaemenian king re- on top of the pillars. They grew came to a close. The occasion ceived on Nowruz, his peoples into luxurious greens by the was celebrated, on a lower from all over the vast empire. New Year Day. level, by all peoples through- The walls of the great royal The great king held his public out the empire. palace depict the scenes of audience and the High Priest During the first two centuries the celebrations. of the empire was the first to of Islam in Persia, the festivi- We know the Iranians under greet him. Government offi- ties were not observed with the Parthian dynasty celebrat- cials followed next. Each per- much earnest due to sociopo- ed the occasion but we do son offered a gift and received litical transformation. Gradual- not know the details. It should a present. The audience lasted ly, greedy Omayyad caliphs, have, more or less, followed for five days, each day for the intending to boost their income the Achaemenian pattern. people of a certain profession. through gifts, revived the cus- During the Sasanian time, Then on the sixth day, called tom. preparations began at least 25 the Greater Nowruz, the king Nonetheless, Iranians have days before Nowruz. held his special audience. He always been enthusiastic Twelve pillars of mud-bricks, received members of the Roy- about preserving this custom, each dedicated to one month al family and courtiers. Also a especially when they were un- of the year, were erected in the general amnesty was declared der foreign domination. royal court. Various vegetable for convicts of minor crimes. Omayyad rulers, known for seeds--wheat, barley, lentils, The pillars were removed on their tribal fanaticism, left no

32 Special Issue, No. 259, March 2017 stone unturned to annihilate easily obtainable animal and the traditions and cultural heri- water are present. Lit candles tage of conquered lands. are a symbol of fire. Mirrors are According to the histori- used today, origin unknown. an George Zeidan, Persians These were expensive items would pay 5,000 to 10,000 in ancient times and were silver coins for permission to made from polished metal. It celebrate Nowruz during the is unlikely that all households reign of the Omayyads. Irani- would have one. Zoroastrians ans made strenuous efforts to today place the lit candle in celebrate the occasion even front of the mirror. Wine was though they had to pay a high always present. Today it is re- price. Omayyad rulers greedy placed by vinegar since alco- for wealth and power sought hol is banned in Islam. to strengthen their hegemony, Egg a universal symbol of apparently only resorting to Is- fertility corresponding to the lam as a shield to protect their mother earth is still present. interests. Garlic is used to warn off bad The festival was so glorious omen. Samano a thick brown- and sacred that even the most ish paste is present today. It ruthless rulers used to grant is a nutritious meal and could general amnesty to captives have been part of the feasts. and prisoners. The dignity of Coins symbolizing wealth and Nowruz is captured as Ahura prosperity, fruits and special Mazda on its splendid glory meals are present as well. says: “On the day of Farvar- Ferdowsi the great Iranian din, even the infernal-dwellers epic poet described this auspi- return to this world to visit their cious event in Shahnameh: families.” On Jamshid as the peo- A major part of the New Year ple jewels streamed, They rituals is setting a special ta- A major part of cried upon him that New Year ble with seven specific items the New Year beamed On Farvardin Hormuz present, Haft Sin (Haft chin, rituals is setting in this bright New Year Bodies seven crops before Islam). In a special table were freed from pain all hearts the ancient times each of the with seven from fear New Year new king items corresponded to one of specific items the world thus rendered bright the seven creations and the present, Haft Sin He sat resplendent on the seven holly immortals protect- (Haft chin, seven throne in light The Internation- ing them. crops before Islam). al Day of Nowruz was regis- Today they are changed and tered on the UNESCO List of modified but some have kept the Intangible Cultural Heri- their symbolism. All the sev- tage of Humanity on February en items start with the letter 23, 2010. S; this was not the order in ancient times. Wheat or bar- Iran Review ley representing new growth is still present. Fish the most

Special Issue, No. 259, March 2017 33 colorful, elaborate Day Of The Dead-type altars meet a mash- up of Easter and Passover tra- ditions.) Young and old hold hands and count down to the New Year together and cheer Eide Shoma Mobarak, or Hap- py New Year! The haftseen table is a rela- tively recent addition to Nowruz – a folksy tradition with murky beginnings. “We do not even find this spread mentioned in the chronicles of travelers to Iran up to the modern times,” says Ahmad Sadri, a professor of sociology and anthropology at Lake Forest College and an expert on ancient Persia. Haftseen “seems to have come into vogue only in the last century, owing to publicity in the media,” according to Columbia University’s extensive entry in its Encyclopedia Iranica. And yet, “its essential items perfectly afford reasonable ex- planation as the reflections of the pastoral and sedentary con- ditions of ancient Iranians and of their beliefs.” In every home, the haftseen table is decorated with seven items – since seven is consid- ered a lucky number. Each item The first day of spring is cause just beginning to poke out of the begins with the letter sin (s) for a celebration, especially af- ground that remind us winter is in Persian, and each item is a ter the winter many of us have not, in fact, eternal. symbol of spring and renewal, been having. But it’s hard to top Nowruz begins at the stroke including: the 13-day festivities of the Per- of the vernal equinox, when the sian New Year, Nowruz. sun crosses the equator. Today 1- Seeb (apple), representing Nowruz, or “new day” in Per- (March 20), spring will come at beauty sian, is an ancient festival that 12:57 p.m. EDT. At that precise 2- Seer (garlic), representing marks the beginning of spring moment, millions of families good health and celebrates the rebirth of of Iranian descent will gath- 3- Serkeh (vinegar), repre- nature. And naturally, it has a er around a ceremonial table senting patience lot to do with fresh, green foods known as the haftseen. (Think 4- Sonbol (hyacinth), repre-

34 Special Issue, No. 259, March 2017 that good cooking does require a lot of patience,” she says. Other dishes include soup with noodles “that symbolize unrav- eling the difficulties in the year to come,” as NPR commentator Bonny Wolf has reported, and of course, eggs represent fer- tility in practically every culture. One personal favorite is karaf, an exquisite celery, mint, dried lime and beef stew served over white rice. Nowruz is also a time for spring cleaning, buying new clothes, senting spring visiting friends and relatives and 5- Samanu (sweet pudding), renewing bonds. On the 13th representing fertility day of the New Year, the cele- 6- Sabzeh (sprouts), repre- In 2010, the brations finally end. Since the senting rebirth United Nations 13th is an unlucky day, entire 7- Sekeh (coins), representing first recognized families go on picnics and take prosperity International with them the sprouts (sabzeh) Nowruz Day, as from the haftseen table. The Other words beginning with the it is celebrated sabzeh is thrown into flowing letter “s” can also be used, such in countries water, symbolizing a “letting go” as the spice sumac, its brilliant around the world, of the misfortunes of the coming gold color representing the including Afghani- year. sunrise, or senjed, a dried fruit stan, Albania, India, In 2010, the United Nations of the Lotus tree, representing Iran, and Turkey first recognized International love. Nowruz Day, as it is celebrated Some families even add a little in countries around the world, more flair. Haftseen tables can including Afghanistan, Albania, also include a Quran, a book India, Iran, and Turkey. Here in of poetry, a mirror and can- the U.S., the day is celebrated dles (reflecting into the future), across many diaspora commu- a goldfish swimming in a bowl food plays an important part in nities from New York to Chica- (representing life), painted eggs her Nowruz celebrations. go, Florida to Texas. (representing fertility), and all “I love the mahi, In southern California, the Los kinds of sweets and fruits. which is fish and herbed rice,” Angeles County Museum of Art For many families, Nowruz she says. “It’s a massive tradi- has set aside two days of fes- means preparing special dish- tion in our house to have that.” tivities including a short film fes- es like smoked fish and her- Chef and author Donia Bijan, tival, a display of the traditional bed rice. Speaking to Tell Me who was born in Iran, told Mar- haftseen table, and, for the first More host Michel Martin, Irani- tin last year that all that chop- time, a traditional tribal Persian an-American actress Nazanin ping of , cilantro and dill costume parade for all ages. Boniadi, of the hit TV shows for that dish was the hardest Scandal and Homeland, says part. “It certainly teaches you Npr.org

Special Issue, No. 259, March 2017 35 The department of holy shrines of Iraq, After many years of work, has begun huge projects in the holy shrines of Najaf, Karbala, Kazemein and Samera with the help of sin- cere donators and lovers of Ah- lulbayt (as) and there are still so many ongoing projects and activities done so far:

Najaf: Projects in progress: 1- The project of development of the Shrine with the name of Lady Fatima (as) The plan is called yard and the yard of Hazrat-e-Zahra (SA) and non-religious pil- grimage started in two parts. So that placement next to the monument and shrine valu- able least 400 years old , has formed a single coherent entity . The spirit of the original archi- tecture of the building set with the existing building of ancient template, which according to the needs of people & the need will increase 10 times than the to meet the goals of pilgrimage old shrine. General infrastruc- Finalized Projects: service, designed by professors ture of pilgrimage floor area is 1- The project of repairing & of Shahid Behesti university of 109 thousand square meter. & installation of the Gareeve in- Tehran, relying on the pilgrim- the non-pilgrimage infrastruc- scription on dome of the shrine age dimension & in every part ture will be about 97 thousand of Imam Ali of it the consideration is to pro- square meter, with alongside The Gareeve inscription dome vide comfort & ease of use for spaces such as porches will of Imam Ali (AS) is 276 years pilgrims of Imam Ali (AS). with reach to 220 thousand square old while separated from the construction of the court yard meter. dome for over 30 years. With & the yard of Hazrat-e-Zahra 2-Maintenance of dome of the the request of the province of (SA), the capacity of pilgrims Shrine the holy shrine of Imam Ali from

36 Special Issue, No. 259, March 2017 the reconstruction staff of holy todian to provide background the shrine of Imam Husain (as) shrines 12/March/2007, the to preserve this precious heri- with the title of “Meraj” reconstructing project became tage. The program started from After 700 years that the proj- on the agenda. 2012, simple molds repaired ect conducted to the Iranians 2- Golden porch reparation of in the shrine in situ method of &Kerman’s reconstruction holy shrine of Imam Ali amalgams & with mercury ox- campaign. The dome of the holy shrine heightened to 7.5 meter ، The designing of the project done by the professor Salajegheh, one of the profes- sors of Kerman University, & within this project, the 4 wide columns, converted into 8 col- umns with smaller dimensions. . These days the researches on geometrical situation are in progress & the prefabricated frame structure of the dome is in creating progress & the phase of researching on build- ing adobes of dome are still in progress.

2-Designing and constructing the yard of Aghile Bani Hash- em of Lady Zeinab from the shrine to the camp-ground 3 - Minimizing the occupied place by old columns around the metal shrine of Imam Hu- sain(as) 4 – Planning for final- izing the development of both shrines in Karbala

Projects in progress: The golden porch & it’s parts ide, & then the porch inscrip- 1-Constructing and equip- is one of the most beautiful & tions in 3 executive section ping the hospital of Imam Zain important sections of the whole which consist of simple golden Al-Abedin (as) with 120 bed Imam inscriptions, inscriptions with This project for ease use & Ali’s holy shrine which the golden porch background, in- the welfare for the pilgrims & dictatorship of Ba’ath regime scriptions with implications of bystanders of the holy shrines brought a lot of damage to it. the verses & titles with azure of Karbala in a field with 5067 Losses incurred on the scrolls field are repaired & classified. square meter extent & infra- led the restructuring plan for its structure of 11.961 square me- restoration of the Holy Shrines The Holy Karbala: ter, 6 floor, with 17 specialized of staff and experts would be Planned projects: section, started in 2009 & with submitted to the shrine cus- 1-Elevation of the dome of completion in physical building

Special Issue, No. 259, March 2017 37 , the project is at equip & complete the staff. The location of the construction building has 950 meter from the north holy shrine of the Ghamar-e-Banihashem (AS)

Finalized projects: -The project of maintenance, strengthening and reconstruc- tion of the shrine of Imam Husain (as) by the title of “Ya Hu- sain” The installation project of “Ya Hossein” design, is from com- plex of projects that done after consideration the needs of restoration & renovation of holy shrines, done by the cam- paign of rebuilding the holy shrines, & its divided into 5 sec- tion: 1- the interior walls of the shrine 2- the columns surround- ing the shrine 3- the column for the door of the Habib Ebne Mazaher 4 - The installation of stones on walls & the floor of the Bab-Al-Ghebleh dome of the holy shrine 5- Also the building the shrines of the Ibrahim-al-Mojab & Habib Ebne Mazaher has been considered

Kazemein Projects on progress: 1-Development project of the shrine of Imamain Al-Java- dain (AS) 2--Reconstruction of Safawiyeh mosque which is located on the north of the shrine 3--Gilding the porch of Bab Al-Ghi- bla and the porch of Bab Al-Ghoraish 4--Gilding of four big minarets of the shrine 5--Construction of the ark of the graves of Imamain Al-Java- dain (AS) Finalized projects: 1--Replacing the stones of floor, body and the rooms of the yard of the holy shrine of Imamain Al-Javadain (AS) 2--Strengthening, gilding and replacing the bricks of dome of the shrine of Imam Javad (AS)

Samera Projects on progress: 1- Building the new metal shrine & four golden doors of the shrine of Imamain Askariyain (as) 2- Building four arcs of the graves of Imamain Askariyain (AS) 3--Reconstructing the porch of Bab Al-Ghibla of the shrine of Imamain Askariyain(as) 4--Construction of 160 restrooms for the shrine which hopefully can provide a more pleasing place for the Pilgrims and can also help in preserving this precious Leg- acy of Islam. therefore we are going to mention some of the works.

38 Special Issue, No. 259, March 2017 Special Issue, No. 259, March 2017 39